I was deep in meditation. I asked, "Is there a plan for my life? What is the plan!?" I heard a voice say "It's in the key of B", and I saw the symbol for a flat in musical notation. The plan for my life is in the key of B flat! I understood this immediately. I have a record of Pete Fountain playing the clarinet. It's a clarinet tuned to the key of B flat. I like to improvise on my guitar along with the record. The plan for my life is: "We're improvising!".

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Wednesday, December 17, 2014

George Chapman was a British spiritual healer who provided many amazing cures. When he healed people, he would go into a trance and the spirit of a deceased doctor, William Lang, would take over his body. Dr. Lang would then use Chapman's body to operate on the spirit body of the patient. The spirit body of the patient would influence the physical body and the patient would be cured.

The following excerpts are from the article on George Chapman at Zerdini's World.

The Daily Telegraph published the following obituary:

George Chapman

12:01AM BST 12 Aug 2006Chapman's "surgery" on his patients was carried out on their spirit (or etheric) bodies, from which the benefits were transferred to the subjects' physical bodies. Sceptics may have scoffed, but Chapman's supporters point to many astonishing healings achieved. He is credited with curing an inoperable and malignant brain tumour, among other cancers, as well as with improving various eye conditions and even lengthening a patient's leg. Chapman himself maintained that the purpose of his healing mission was to prove that there was life after death; the healings, he said, were secondary.
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THE MEDIUMSHIP OF HEALER GEORGE CHAPMAN

By David Nicholls Ph.D

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Dr Lang advised George that his mediumship would relate to the work of healing, and furthermore, he would have the principal role in George's activity. The significant feature about Dr Lang was that, unlike many other guides and controls whose pre-mortem existence cannot be verified, he had lived in Britain in the twentieth century, and George therefore went to great lengths to verify this. George argues that verification of identity is of major importance: 'The spirit communicator should speak as near as possible to the way he spoke on earth, using the same phrases and mannerisms and manifesting personal characteristics. He should be able to give dates, names and details of his earthly experiences that can be verified, and be able to discuss intimate matters with relatives and colleagues still on earth'. And indeed, George reports that, 'William Lang, however, satisfied all my demands', and he was able to contact people, both colleagues of Dr Lang and the people whom he had treated, and, 'they confirmed it was the same Dr Lang they had known'.

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During the spirit operations that were carried out by Dr Lang, it was noticed that he operated with his left hand, while George is right-handed; furthermore, a tremor was observed. On making enquiries, it was ascertained that Dr Lang, before he died, did in fact suffer from tremors, and as this was less of a problem in his left hand, he tended to use this hand when carrying out surgery.

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Surely one of the most important statements concerning Dr Lang's continuing activity through George, is the one made by his own daughter, Marie Lyndon Lang: 'an active and very well-educated woman with a level-headed approach to life and death' . After meeting George, and seeing him regularly for many years, and speaking with Dr Lang while George was entranced, she was only too willing to make the following crucial statement: 'I can truthfully say the William Lang who operates via the body of George Chapman is, without a doubt, my father'. In addition to speaking with her father through George's mediumship, she was also able to do this with her mother and Basil. George regularly met Dr Lang's daughter together with a group of friends and medical contemporaries of Basil Lang, who also knew William Lang, and they 'questioned and tested' both George and Dr Lang. Of these occasions, Dr Lang's daughter stated: 'We could only come to one conclusion: that the person who speaks through George Chapman and claims to be William Lang is, without a doubt, my father...It is a fact that William Lang, my father, is as much alive today'. Noteworthy is the fact that it was Dr Lang's daughter and this group of persons who encouraged George to take up healing full-time, which he did in 1957.

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Confidence is also expressed by the Revd Allan Barham, a experienced member of the SPR and Churches' Fellowship for Psychical and Spiritual Studies. On meeting George, he observed that the man with whom he spoke when George was entranced, 'had the appearance, voice and mannerisms of an elderly doctor of a generation earlier. He was obviously a cultured man with an extensive vocabulary'. Moreover, Barham remarked on how he understood, 'that a number of William Lang's former colleagues recognised him in George Chapman when the latter was in trance, and would meet him regularly...Sometimes they would even bring their patients for consultation and treatment'.

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Hutton then details how Dr Lang explained what he was about to do and said that he would operate with the assistance of Basil and other colleagues: 'He came across to the edge of the couch and then lifted his hands and started to move them, and flick his fingers just above my eyes. His own eyes stayed tightly closed. The fingers of his hands opened and shut as though taking and using instruments'. Hutton comments that after Dr Lang had explained what he had done, that: 'Incredible as it may seem, I began to experience the physical sensation of incisions bring made. They were painless, but none the less capable of being felt. The man's eyes never opened, and he did not touch me'. Further surgery was carried out, at this point for the virus, and yet again, Hutton could feel instruments being used, albeit painless.

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He continues by recounting how further surprises were in store when undressing that night, and he noticed 'a long mark, a thick line about five inches long', that 'looked exactly like the scar of a surgical incision just as if I had had an operation on my liver'.

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Interview with Dr Lang - Guide of George Chapman

By George Cranley - January 1999

On a recent visit to George Chapman, while in the treatment room, I seized the opportunity to question Dr Lang about his method of entrancement. Here are his tape-recorded answers:

Q: Dr Lang, for over fifty years you have been working through George Chapman - how do you take control of the medium?

A: Quite simply, George spends a little time relaxing before he starts really working. He starves himself for the weekend. So he just has tea and water and maybe a small sandwich in the evening. He prepares his body and all that happens is that he is here half an hour before the patients to get himself into a relaxed state and then I start to move towards him and take over the physical body as his own spirit starts to move out.

Q: Is this a very complicated process?

A:What happens is, as George sees me moving towards him, it is as though he is being suffocated and starts to doze off and then from behind the eyes a pressure is exerted from the rod and cones to the bulbar part of the brain so the brain is deadened.

For instance, if you look at the light and you move your hand you pick up light reflections which are transmitted through to the brain so you don't actually feel that the eyes are light vibrations. So I exert pressure here (indicating the back of the head) so that his own spirit gradually moves out until the end of the healing session because he has to stay in trance this way for the whole period of time.

Q: What exactly can you see?

For instance, I can't see your machine, can't see the couch, I can't see anything that is of the material. I can only see the spirit of the object or person.

I can move around the room but I like everything fixed in a way that suits me. Where George is right-handed I operate left-handed so the couch must be for left- handed persons (the couch is flush with the wall so it can only be used by a left-handed person). At the end of today when I suppose I should have about thirty-odd patients and tomorrow there is a coach with about forty, I understand, from Holland, it will be trance throughout. I control George's body today till about 3.30 pm (approx. five hours) I suppose.

With patients I am rather quick to perform my operations but at the end of the trance Michael (George Chapman's son) will first come in talk with me, say it is all finished, he may ask me a few questions and then I gradually withdraw from George's body. His own spirit then will move strongly with the raised vibration from the Spirit World back into his own body and he starts to become at one with himself. It could take him two hours or more to recover.

Q: When you take control are there a group of people helping you to take control?

A: I have the team. Outside you see a brass plate with various names on it and these medical gentlemen, contemporaries of my son Basil most of them, and they, of course, made a contract for George going back to 1947 but they first met up with him in 1946 to talk with me in a general way. George used to travel to London each Thursday in the month for them to carry out various studies of George when in trance. There was Sir Alexander Cannon who used to try to get across from the Isle of Man and those people have now passed into this life, medical men who worked with me at London, The Middlesex, are still practising with me today. We are a team and so, if I have a patient with say an eye problem, I will call upon one of the oculists.

Near-death experiences cannot be caused by REM intrusions, Hallucinations, or Brain chemicals such as Ketamine, DMT, etc, because those phenomena do not produce visions of people most of whom are dead, and REM intrusions and Hallucinations do not produce the same type of changes in the life of the experiencer that NDEs produce.

The percentage of time that people encounter deceased relatives is extremely high. It was actually 96% in the NDERF study and only 4% of near-death experiencers met beings who were alive at the time of the near-death experience. That’s actually corroborated by another major scholarly study which found it was 95% of the time that they encountered beings they knew from their earthly life that were deceased.

The important thing is that any other experience of altered consciousness that we experience on earth, dreams, hallucinations, drug experiences, you name it; all of these other types of experiences of altered consciousness, a vastly higher percentage of people are going to be alive at the time of their experience.

You're going to remember the banker that you did business with that day or your family member you said hi to as you were walking into the house. This is what's in the forefront of consciousness. So for people to so consistently encounter deceased relatives is very, very strong evidence that they are, indeed, in an unearthly realm and it certainly points to evidence of an afterlife.

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People in general, all other hallucinatory events, dreams, all other temporary, transient, even pathological alterations of consciousness are essentially never going to result in that high a percentage of people experiencing them going on and have those types of profound life changes that we see in near-death experiencers.

And moreover, what you see in the life changes of near-death experiencers is markedly consistent. In other words, it’s not just that they have life changes; it’s the consistency of those life changes. The substantial majority, if not overwhelming majority of near-death experiencers believe that there's an afterlife. They believe that there's a God. They no longer fear death. They're less materialistic. They value loving relationships more. The list goes on and on. I consistently observed, not only in the NDERF study but from scores of prior scholarly studies of this phenomenon over 30 years.

NDEs cannot be caused by religious or cultural expectations because children who are too young to have religious or cultural expectations have NDEs that contain the same elements as the NDEs of older children and adults.

A really interesting part of the study that I did was looking at children age 5 and under. In fact, their average age was 3-1/2 years old. These are children so young that to them, death is an abstraction. They don’t understand it. They can't conceptualize it. They’ve almost never heard about near-death experiences; have no preconceived notions about that. They certainly have far less cultural influence, both in terms of religion or anything else that could even potentially modify the near-death experience at that tender young age.

And yet looking at these same 33 elements of near-death experience that I did in other parts of this study, I found absolutely no statistical difference in their percentage of occurrence in very young children as compared to older children and adults. So no question about that.

That almost single-handedly shoots down the skeptical argument that near-death experiences are due to pre-existing beliefs or cultural influences. We’re not seeing a shred of evidence that corroborates that at all. In fact, that finding is actually corroborated with another major scholarly researcher who actually reviewed over 30 years of near-death experience research and came up with the same conclusion.

NDEs cannot be caused by hearing during resuscitation because many people who have NDEs have accurate perceptions of locations that are too far away to perceive with their normal senses.

Yet there are dozens of these out-of-body perceptions during near-death experiences where they can hear and see events far, far removed from their physical body, often in completely different rooms, geographically far away, where any possible physical sensory awareness should be absolutely impossible.

And yet when they make these very remote out-of-body experience observations, their accuracy is absolutely the same – about 96% — as the observations of events going on around their physical body. So no doubt about that.

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In fact, it's often the case that they’ll make out-of-body observations of events right around their physical body during the NDE, and then as part of the same experience, make out-of-body observations far removed from their physical body. Absolutely no difference in what they're describing.

NDEs cannot be caused by brain activity during CPR because CPR patients report confusion and amnesia while NDErs report lucid experiences. NDEs often begin before CPR is administered and the quality of consciousness and the pattern of events in NDEs does not change once CPR is started. Also, if consciousness in NDEs is caused by CPR, the patients should remember the pain of compressions and cracked ribs that sometimes occur during CPR, but NDErs do not feel the pain from CPR.

When you talk to the patients who have actually survived CPR, one thing that is very, very obvious is that the substantial majority of them are confused or amnesic, even when they're successfully recovered. They may be amnesic for the period of time following their successful resuscitation or even for events prior to the time of their cardiac arrest.

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If you read even a few near-death experiences, you immediately realize that there’s essentially none of them that talk about episodes of confusion or altered mental status when they just don’t understand what’s going on. You really don’t see that at all.

Again, for near-death experiences, they're highly lucid, organized events. In fact, in the survey we did, we found 76% of people having a near-death experience said their level of consciousness and alertness during the NDE was actually greater than their earthly, everyday life. So again, getting back to statistics, that’s 3/4 and a substantial majority of the remaining 24% still had at least a level of consciousness and alertness equal to their earthly, everyday life.

So for that to be the statistics that you consistently see during near-death experiences and balance that with a substantial majority of people being confused around the time of their successful resuscitation from CPR, you really have to come away with the conclusion that even if there’s blood flow to the brain induced by CPR, it's a life-saving maneuver. By no means is that correlated with clear consciousness and certainly nowhere near the level of consciousness and alertness with near-death experiences. You just don’t see that.

But also, in addition to that, note that the substantial majority of people that have a near-death experience and have an out-of-body experience associated with cardiac arrest, are actually seeing their physical body well prior to the time that CPR is initiated. Once CPR is initiated, you don’t see any alteration in the flow of the near-death experience, suggesting that whatever blood flow might be going back to the brain is affecting the content, modifying it at all, in any way.

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When there’s a cardiac arrest, the out-of-body observations that are often described during these near-death experiences certainly correlates to a time prior to CPR being initiated, and prior to a time there should be no possibility of a conscious, lucid, organized experience. And yet that’s exactly what happens.

I'll tell you another thing, too, is if you were doing CPR and that were accounting for memory, I would tell you that you would hear a lot more from near-death experiencers. They would talk about their remembrance of the pain of the chest compressions.

Alex, that’s a fairly painful procedure. It often breaks ribs and hurts. And yet, even when you have a patient who had a cardiac arrest and had a near-death experience, essentially never do you hear them describing as part of their near-death experience the pain of chest compressions.

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And if their consciousness was really returning during CPR, wouldn't near-death experiencers not have out-of-body perceptions but describe their perceptions from within their physical body? And yet you don’t see that with near-death experiences.

So in other words, if you started CPR and they had a near-death experience and suddenly they started to have some consciousness, you’d expect that instead of having the out-of-body experience where their consciousness is apart from their body, their consciousness would be within their body. You just don’t see that.

NDEs cannot be explained by partial anesthesia because a partial anesthesia experience is not at all like an NDE.

Rather than the type of coherent NDEs you read here, anesthetic-awareness results in a totally different experience.

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Those who experience anesthetic-awareness often report very unpleasant, painful and frightening experiences. Unlike NDEs which are predominately visual experiences, this partial awakening during anesthesia more often involves brief and fragmented experiences that may involve hearing but usually not vision.

... you just don’t have near-death experiences that are predominately hearing but no vision.

...when we talked about near-death experiences under general anesthesia, out of 33 elements of near-death experience, we compared between NDEs under general anesthesia and all types of causes of near-death experience, and in 32 out of 33 elements studied there was no statistical difference between the two groups.

Now, virtually anybody in the science or medical field would say, “Well, that pretty much nails it down that these two experiences are basically the same, with at most, minor differences between the two of them.

NDEs cannot be explained as the misuse of anecdotes:

... the NDERF study that I presented in the book is certainly vastly beyond anecdotal evidence. We actually studied 1,300 near-death experiences. It’s certainly not just a limited number of case reports. And you're right, our modern questionnaire is over 150 questions, so no doubt we have the depth of analysis, as well. And most of the research that’s published in the book was based on surveying over 600 near-death experiencers that filled out the most recent version of the questionnaire.

Let me start out with sort of a basic scientific overview, and that is what’s real is consistently observed. So we've observed evidence of the afterlife and near-death experience is not only in the vast number of near-death experiences studied in tremendous depth in my own study, but all my major findings are corroborated by scores of prior scholarly studies. We're way beyond what could reasonably be called anecdotal. We're really in very hard-core evidence based on my work and the work of many others.

NDEs cannot be explained by selective reporting:

What we did with our NDERF study is we studied every single person who had a near-death experience. In other words, they nearly died and they had an experience.

In addition to that, we used the most validated research tool in near-death experience research, and that’s called the NDE scale. So we analyzed every single person that had such an account. In fact, we post every single near-death experience on the website for the people who give us permission, which is over 95%. So we not only have a very valid, comprehensive look at near-death experience because of the numbers, but in addition to that we share that with the world, so everybody else can see the data set that we’re seeing, too.

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Followers

Eminent Researchers

Charles Darwin: ... I cannot anyhow be contented to view this wonderful universe, and especially the nature of man, and to conclude that everything is the result of brute force. I am inclined to look at everything as resulting from designed laws, with the details, whether good or bad, left to the working out of what we may call chance.

Kurt Gödel: Materialism is false. ... The world in which we live is not the only one in which we shall live or have lived. ... The brain is a computing machine connected with a spirit. ... I don’t think the brain came in the Darwinian manner. In fact, it is disprovable. ... Mind is separate from matter. ... There are other worlds and rational beings of a different and higher kind.

Alan Turing: I assume that the reader is familiar with the idea of extrasensory perception, and the meaning of the four items of it, viz., telepathy, clairvoyance, precognition and psychokinesis. These disturbing phenomena seem to deny all our usual scientific ideas. How we should like to discredit them! Unfortunately the statistical evidence, at least for telepathy, is overwhelming. It is very difficult to rearrange one's ideas so as to fit these new facts in. Once one has accepted them it does not seem a very big step to believe in ghosts and bogies. The idea that our bodies move simply according to the known laws of physics, together with some others not yet discovered but somewhat similar, would be one of the first to go.

Max Planck (Nobel Prize for Physics): I regard consciousness as fundamental. I regard matter as derivative from consciousness. We cannot get behind consciousness. Everything that we talk about, everything that we regard as existing, postulates consciousness.

Erwin Schrödinger (Nobel Prize for Physics): Consciousness cannot be accounted for in physical terms. For consciousness is absolutely fundamental. It cannot be accounted for in terms of anything else.

Albert Einstein (Nobel Prize for Physics): On the other hand, however, every one who is seriously engaged in the pursuit of science becomes convinced that the laws of nature manifest the existence of a spirit vastly superior to that of men, and one in the face of which we with our modest powers must feel humble

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I believe in Spinoza's God, Who reveals Himself in the lawful harmony of the world, not in a God Who concerns Himself with the fate and the doings of mankind.

Brian D. Josephson (Nobel Prize for Physics): What are the implications for science of the fact that psychic functioning appears to be a real effect? These phenomena seem mysterious, but no more mysterious perhaps than strange phenomena of the past which science has now happily incorporated within its scope.

Charles Robert Richet (Nobel Prize for Physiology and Medicine): 1. There is in us a faculty of cognition that differs radically from the usual sensorial faculties (Cryptesthesia). 2. There are, even in full light, movements of objects without contact (Telekinesis). 3. Hands, bodies, and objects seem to take shape in their entirety from a cloud and take all the semblance of life (Ectoplasms). 4. There occur premonitions that can be explained neither by chance nor perspicacity, and are sometimes verified in minute detail. Such are my firm and explicit conclusions.

Pierre Curie (Nobel Prize for Physics): It was very interesting, and really the phenomena that we saw appeared inexplicable as trickery—tables raised from all four legs, movement of objects from a distance, hands that pinch or caress you, luminous apparitions. All in a [setting] prepared by us with a small number of spectators all known to us and without a possible accomplice. The only trick possible is that which could result from an extraordinary facility of the medium as a magician. But how do you explain the phenomena when one is holding her hands and feet and when the light is sufficient so that one can see everything that happens?

Sir John Eccles (Nobel Prize for Physiology or Medicine): I maintain that the human mystery is incredibly demeaned by scientific reductionism, with its claim in promissory materialism to account eventually for all of the spiritual world in terms of patterns of neuronal activity. This belief must be classed as a superstition ... we have to recognize that we are spiritual beings with souls existing in a spiritual world as well as material beings with bodies and brains existing in a material world.